50. In presence of a Brâhmana who has not had his meal, and of cows (that have eaten nothing);

51. When (these impediments) have passed, let them (continue to) recite (the Veda).

52. Should any of these cases arise against his will, let him (continue to) recite after having held his breath and looked at the sun.

53 53. (The same rules hold good,) except (those regarding) lightning, thunder, and rain, for (the study of) the Kalpa. During the five months and a half (they have to behave) as while it rains.

54. Thereof it is also said,

55 55. 'Food, water, roots and fruits, and whatsoever else Srâddha-food there may be: even when he has (only) accepted thereof, the study should be interrupted; the Brâhmana's hand is his mouth; so it is taught.'

116:21 The reason why the recitation of the Rig-veda is forbidden when the sound of a Sâman is heard, becomes manifest, for instance, from Âpastamba I, to, 7, where the discontinuance of the Veda-study is prescribed when the barking of dogs, the braying of asses, the cry of a wolf, &c., the sound of musical instruments, of weeping, and of a Sâman is heard. Loud sounds like these would disturb the recitation of Rik or Yagus texts. A very curious opinion has been recently brought forward by Professor Aufrecht (see his edition of the Rig-veda, second edition, vol. ii, p. xxxviii) that the incompatibility of the recitation of Rik hymns and of Sâmans 'beruht auf der Kenntniss von der Willkür and der zum Theil unwürdigen Weise, in welcher der alte Text des Rig-veda in diesem Gesangbuche (i.e. the Sâmavedârkika) behandelt ist.'

117:45 Nârâyana also understands maithuna, and I think that the German translation ought to be corrected accordingly.

118:53 I think that this Sûtra contains two different rules which have to be separated, viz. 1. vidyutstanayitnuvarshavargam kalpe; 2. varshavad ardhashashtheshu. The first of these rules would extend the cases of anadhyâya mentioned in this chapter to the study of the Kalpa-sûtra, except the cases of lightning, rain, &c. The second would refer to the five months and a half following on the Utsarga ceremony (comp. chap. 6, 8), and would imply that during this time the same texts are to be studied or not, according as their study is allowed or forbidden during rainfall: i.e. the study of the Samhitâ is to be discontinued, while that of the Kalpa is allowed to go on. Râmakandra and Nârâyana differ from this interpretation; see p. 151 of the German edition.